These men, of course, are eithercomparatively modern writers, or else such earlier ones as have

become religious classics. Thedocuments humains which we shall find most instructive need not then be sought for in the hauntsof special erudition--they lie along

the beaten highway; and this circumstance, which flows sonaturally from the character of our problem, suits admirably also your lecturer's lack of specialtheological

learning. I may take my citations, my sentences and paragraphs of personal confession,from books that most of you at some time will have had already in your hands,

and yet this will beno detriment to the value of my conclusions. It is true that some more adventurous reader andinvestigator, lecturing here in future, may unearth

from the shelves of libraries documents that willmake a more delectable and curious entertainment to listen to than mine. Yet I doubt whether hewill necessarily, by

his control of so much more out-of-the-way material, get much closer to theessence of the matter in hand.

The question, What are the religious propensities? and the question, What is their philosophicsignificance? are two entirely different orders of question from the

logical point of view; and, as afailure to recognize this fact distinctly may breed confusion, I wish to insist upon the point a littlebefore we enter into the

documents and materials to which I have referred.

In recent books on logic, distinction is made between two orders of inquiry concerning anything.

First, what is the nature of it? how did it come about? what is its constitution, origin, and history?

And second, What is its importance, meaning, or significance, now that it is once here? Theanswer to the one question is given in an existential judgment or

proposition. The answer to theother is a proposition of value, what the Germans call a Werthurtheil, or what we may, if we like,denominate a spiritual judgment.

Neither judgment can be deduced .

They proceed from diverse intellectual preoccupations, and the mind combines them only bymaking them first separately, and then adding them together.

In the matter of religions it is particularly easy to distinguish the two orders of question. Everyreligious phenomenon has its history and its derivation from

natural antecedents.